Text -- Psalms 45:3 (NET)

45:3 Strap your sword to your thigh, O warrior! Appear in your majestic splendor!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 45:3

To smite thine enemies. And the sword is here put for all his arms, as it is in many other places.

JFB: Psa 45:3-4

The king is addressed as ready to go forth to battle.

JFB: Psa 45:3-4

(Compare Rev 1:16; Rev 19:15).

JFB: Psa 45:3-4

(Compare Isa 9:6).

JFB: Psa 45:3-4

Generally used as divine attributes (Psa 96:6; Psa 104:1; Psa 111:3), or as specially conferred on mortals (Psa 21:5), perhaps these typically.

Clarke: Psa 45:3

Gird thy sword upon thy thigh, O most mighty - This clause should be translated, O hero, gird thy sword upon thy thigh! This, I think, cannot be spoken of Solomon. He was not a warlike prince: he never did any feats of arms. It has been said he would have been a warrior, if he had had enemies; it might have been so: but the words more properly apply to Christ, who is King of kings, and Lord of lords; whose sword with two edges, proceeding from his mouth, cuts all his adversaries to pieces

Clarke: Psa 45:3

With thy glory and thy majesty - Be as war-like as thou art glorious and majestic. Solomon’ s court was splendid, and his person was majestic. These words may be well said of him. But the majesty and glory of Christ are above all: he is higher than all the kings of the earth; and has a name above every name; and at it every knee shall bend, and every tongue confess.

Calvin: Psa 45:3

3.Gird thy sword upon thy thigh Here Solomon is praised as well for his warlike valor, which strikes terror into ]his enemies, as for his virtues which give him authority among his subjects, and secure him their reverence. On the one hand, no king will be able to preserve and defend his subjects, unless he is formidable to his enemies; and, on the other hand, it will be to little purpose to make war boldly upon foreign realms, if the internal state of his own kingdom is not established and regulated in uprightness and justice. Accordingly, the inspired writer says, that the sword with which he will be girded will be, in the first place, a token of warlike prowess to repel and rout his enemies; and, secondly, of authority also, that he might not be held in contempt among his own subjects. He adds, at the same time, that the glory which he will obtain will not be a merely transient thing, like the pomp and vain-glory of kings, which soon decay, but will be of lasting duration, and will greatly increase.

He then comes to speak of the virtues which flourish most in a time of peace, and which, by an appropriate similitude, he shows to be the true means of adding strength and prosperity to a kingdom. At first sight, indeed, it seems to be a strange and inelegant mode of expression, to speak of riding upon truth, meekness, and righteousness, (verse 4;) but, as I have said, he very suitably compares these virtues to chariots, in which the king is conspicuously borne aloft with great majesty. These virtues he opposes not only to the vain pomp and parade in which earthly kings proudly boast; but also to the vices and corruptions by which they endeavor most commonly to acquire authority and renown. Solomon himself

“Mercy and truth preserve the king;
and his throne is upholden by mercy.”— Pro 20:28

But, on the contrary, when worldly kings desire to enlarge their dominions, and to increase their power, ambition, pride, fierceness, cruelty, exactions, rapine, and violence, are the horses and chariots which they employ to accomplish their ends; and, therefore, it is not to be wondered at if God should very often cast them down, when thus elated with pride and vain-glory, from their tottering and decayed thrones. For kings, then, to cultivate faithfulness and justice, and to temper their government with mercy and kindness, is the true and solid foundation of kingdoms. The latter clause of the verse intimates, that every thing which Solomon undertakes shall prosper, provided he combine with warlike courage the qualities of justice and mercy. Kings who are carried headlong with a blind and violent impulse, may for a time spread terror and consternation around them; but they soon fall by the force of their own efforts. Due moderation, therefore, and uniform self-restraint, are the best means for making the hands of the valiant to be feared and dreaded.

TSK: Psa 45:3

Gird : Isa 49:2, Isa 63:1-6; Heb 4:12; Rev 1:16, Rev 19:15, Rev 19:21

O most : Isa 9:6, Isa 9:7; Act 10:36; Rom 14:9

glory : Psa 21:5, Psa 96:6, Psa 104:1, Psa 145:5, Psa 145:12; Heb 1:3, Heb 8:1; Jud 1:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 45:3

Gird thy sword upon thy thigh - That is, Arm or prepare thyself for battle and conquest. The Messiah is introduced here as a conquering king; as about to go forward to subdue the nations to himself; as about to set up a permanent kingdom.

O most mighty - That is, Hero; Warrior; Conqueror.

With thy glory and thy majesty - With the glory and majesty appropriate to thee; or which properly belong to thee. This is at the same time the expression of a wish on the part of the author of the psalm, and a prophetic description. The psalmist desired that he would thus go forth to the conquest of the world; and saw that he would do it. Compare Psa 45:5-6. It is needless to remark that this is easily and naturally applicable to the Messiah - the Lord Jesus - as going forth for the subjugation of the world to the authority of God. Compare 1Co 15:25, 1Co 15:28. See also, in reference to the figure used here, Isa 49:2; Heb 4:12; Rev 1:16; Rev 19:15.

Poole: Psa 45:3

Gird thy sword upon thy thigh either,

1. As an ensign of royal majesty. But that is usually and much better expressed in Scripture by putting a crown upon his head . Or rather,

2. As an instrument for war and battle, to smite his enemies, as it is declared, Psa 45:4,5 . And the sword is here put synecdochically for all his arms, as it is in many other places, as appears from Psa 45:5 , where we read also of his arrows. And this sword of the Messias is nothing else but the word of God coming out of his mouth; which is fitly compared to a sword, as may appear from Isa 49:2 Eph 6:17 Heb 4:12 Rev 1:16 , which is elsewhere called the rod of his mouth , Isa 11:4 , and the rod of his power , Psa 110:2 .

With thy glory and thy majesty or, which is thy glory and thy majesty; or, magnificence or beauty; for these words are joined with the sword, by way of apposition; which sword or word is the great instrument of maintaining and propagating thy honour, and glory, and kingdom.

Gill: Psa 45:3

Gird thy sword upon thy thigh, O most mighty,.... As Christ is, the mighty God, even the Almighty, and which appears by his works of creation and providence; by the redemption of his people; by his care and government of them; by succouring them under all their temptations and afflictions; by strengthening them for every service, duty, and suffering; by pleading their cause, and supplying their wants; by preserving them to his kingdom and glory; by raising them from the dead at the last day, and by introducing them into the possession of the heavenly inheritance. This mighty One is called upon to "gird on his sword": by which is meant either the sword of the Spirit, the word of God; which is sharp in convincing of sin, reproving for it, and threatening on account of it, as well as in refuting error and heresy; and a twoedged one, consisting of law and Gospel, and which Christ made use of to great purpose, against Satan in the wilderness, and against the Scribes and Pharisees; and which he will make further use of in the latter day, against the man of sin, and his followers: or else the power of Christ, which, as the Leader and Commander of his people, and the Captain of their salvation, is called upon to exert, by preparing to engage with, and by destroying his and their enemies; and which he did put forth when the year of the redeemed was come, which was the day of vengeance in his heart; when he combated with and destroyed Satan, and spoiled his principalities and powers; when he abolished death itself, and took away sin the sting of it, and the law, the strength of sin; overcame the world, and delivered his people from it, and out of the hand of every enemy. It is added,

with thy glory and thy majesty; which may be connected either with the phrase "and most mighty", and so be expressive of the glory and majesty of Christ, as the mighty God; or with his sword, as an emblem of his authority and majesty as a King, and may denote the glory of his Gospel and of his power; or may point at the end of his girding his sword upon his thigh, which was to show forth the glory of his majesty, or to obtain honour and glory: though the word "gird" may be supplied and repeated, and so make a distinct proposition, "gird with thy glory and thy majesty"; which was done when he was raised from the dead, and had glory given him; was crowned with it, and had the glory put upon him he had with his Father before the world was.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 45:3

¹ tn Or “mighty one.”

² tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 45:1-17

1 The majesty and grace of Christ's kingdom.

10 The duty of the church, and the benefits thereof.

Maclaren: Psa 45:1-6

The King In His Beauty

Thou art fairer than the children of men; grace is poured into Thy lips: therefore God bath blessed Thee forever. 3. Gird Thy sword upon Thy thigh, O mighty one, Thy glory and Thy majesty. 4. And in Thy majesty ride on prosperously, because of truth and meekness and righteousness: and Thy right hand shall teach Thee terrible things. 5. Thine arrows are sharp; the peoples fall under Thee; they are in the heart of the King's enemies. 6. Thy throne, O God, is for ever and ever: a sceptre of equity is the sceptre of Thy kingdom. 7. Thou hast loved righteousness, and hated wickedness: therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy follows.'--Psalm 45:2-7 (R.V.).

THERE is no doubt that this psalm was originally the marriage hymn of some Jewish king. All attempts to settle who that was have failed, for the very obvious reason that neither the history nor the character of any of them correspond to the psalm. Its language is a world too wide for the diminutive stature and stained virtues of the greatest and best of them, and it is almost ludicrous to attempt to fit its glowing sentences even to a Solomon. They all look like little David in Saul's armour. So, then, we must admit one of two things. Either we have here a piece of poetical exaggeration far beyond the limits of poetic license, or a greater than Solomon is here.' Every Jewish king, by virtue of his descent and of his office, was a living prophecy of the greatest of the sons of David, the future King of Israel. And the Psalmist sees the ideal Person who, as he knew, was one day to be real, shining through the shadowy form of the earthly king, whose very limitations and defects, no less than his excellences and his glories, forced the devout Israelite to think of the coming King in whom the sure mercies' promised to David should be facts at last. In plainer words, the psalm celebrates Christ, not only although, but because, it had its origin and partial application in a forgotten festival at the marriage of some unknown king. It sees Him in the light of the Messianic hope, and so it prophesies of Christ. My object is to study the features of this portrait of the King, partly in order that we may better understand the psalm, and partly in order that we may with the more reverence crown Him as Lord of all.

I. The Person Of The King.

The old-world ideal of a monarch put special emphasis upon two things--personal beauty and courtesy of address and speech. The psalm ascribes both of these to the King of Israel, and from both of them draws the conclusion that one so richly endowed with the most eminent of royal graces is the object of the special favour of God. Thou art fairer than the children of men, grace is poured into Thy lips: therefore God hath blessed Thee for ever.'

Here, at the very outset, we have the keynote struck of superhuman excellence; and though the reference is, on the surface, only to physical perfection, yet beneath that there lies the deeper reference to a character which spoke through the eloquent frame, and in which all possible beauties and sovereign graces were united in fullest development, in most harmonious co-operation and unstained purity.

Thou art fairer than the children of men.' Put side by side with that, words which possibly refer to, and seem to contradict it. A later prophet, speaking of the same Person, said: His visage was so marred, more than any man, and His form than the sons of men … There is no form nor comeliness, and when we shall see Him there is no beauty that we should desire Him.' We have to think, not of the outward form, howsoever lovely with the loveliness of meekness and transfigured with the refining patience of suffering it may have been, but of the beauty of a soul that was all radiant with a lustre of loveliness that shames the fragmentary and marred virtues of the best of us, and stands before the world for ever as the supreme type and high-water mark of the grace that is possible to a human spirit. God has lodged in men's nature the apprehension of Himself, and of all that flows from Him, as true, as good, as beautiful; and to these three there correspond wisdom, morality, and art. The latter, divorced from the other two, becomes earthly and devilish. This generation needs the lesson that beauty wrenched from truth and goodness, and pursued for its own sake, by artist or by poet or by dilettante, leads by a straight descent to ugliness and to evil, and that the only true satisfying of the deep longing for whatsoever things are lovely' is to be found when we turn to Christ and find in Him, not only wisdom that enlightens the understanding, and righteousness that fills the conscience, but beauty that satisfies the heart. He is altogether lovely.' Nor let us forget that once on earth the fashion of His countenance was altered, and His raiment did shine as the light,' as indicative of the possibilities that lay slumbering in His lowly Manhood, and as prophetic of that to which we believe that the ascended Christ hath now attained--viz, the body of His glory, wherein He reigns, filled with light and undecaying loveliness on the Throne of the Heaven. Thus He is fairer in external reality now, as He is, by the confession of an admiring, though not always believing, world, fairer in inward character than the children of men.

Another personal characteristic is Grace is poured into Thy lips.' Kingly courtesy, and kingly graciousness of word, must be the characteristic of the Sovereign of men. The abundance of that bestowment is expressed by that word, poured.' We need only remember, All wondered at the gracious words which proceeded out of His mouth,' or how even the rough instruments of authority were touched and diverted from their appointed purpose, and came back and said, Never man spake like this Man.' To the music of Christ's words all other eloquence is harsh, poor, shallow--like the piping of a shepherd boy upon some wretched oaten straw as compared with the full thunder of the organ. Words of unmingled graciousness came from His lips. That fountain never sent forth sweet waters and bitter.' He satisfies the canon of St. James: If any man offend not in word, the same is a perfect man.' Words of wisdom, of love, of pity, of gentleness, of pardon, of bestowment, and only such, came from Him' Daughter! be of good cheer.' Son! thy sins be forgiven thee.' Come unto Me all ye that labour and are heavy-laden.'

Grace is poured into Thy lips'; and, withal, it is the grace of a King. For His language is authoritative even when it is most tender, and regal when it is most gentle. His lips, sweet as honey and the honeycomb, are the lips of an Autocrat. He speaks, and it is done: He commands, and it stands fast.' He says to the tempest,' Be still!' and it is quiet; and to the demons, Come out of him!' and they disappear; and to the dead, Come forth!' and he stumbles from the tomb.

Another personal characteristic is--God hath blessed Thee for ever.' By which we are to understand, not that the two preceding graces are the reasons for the divine benediction, but that the divine benediction is the cause of them; and therefore they are the signs of it. It is not that because He is lovely and gracious therefore God hath blessed Him; but it is that we may know that God has blessed Him, since He is lovely and gracious. These endowments are the results, not the causes; the signs or the proofs, not the reasons of the divine benediction. That is to say, the humanity so fair and unique shows by its beauty that it is the result of the continual and unique operation and benediction of a present God. We understand Him when we say, On Him rests the Spirit of God without measure or interruption.' The explanation of the perfect humanity is the abiding Divinity.

II. We Pass From The Person Of The King, In The Next Place, To His Warfare.

The Psalmist breaks out in a burst of invocation, calling upon the King to array Himself in His weapons of warfare, and then in broken clauses vividly pictures the conflict. The Invocation runs thus: Gird on thy sword upon thy thigh, O mighty hero! gird on thy glory and thy majesty, and ride on prosperously on behalf (or, in the cause) of truth and meekness and righteousness.' The King, then, is the perfection of warrior strength as well as of beauty and gentleness--a combination of qualities that speaks of old days when kings were kings, and reminds us of many a figure in ancient song, as well as of a Saul and a David in Jewish history.

The singer calls upon Him to bind on His side His glittering sword, and to put on, as His armour, glory and majesty.' These two words, in the usage of the psalms, belong to Divinity, and they are applied to the monarch here as being the earthly representative of the divine supremacy, on whom there falls some reflection of the glory and the majesty of which He is the vice-regent and representative. Thus arrayed, with His weapon by His side and glittering armour on His limbs, He is called upon to mount His chariot or His warhorse and ride forth.

But for what? On behalf of truth, meekness, righteousness.' If He be a warrior, these are the purposes for which the true King of men must draw His sword, and these only. No vulgar ambition or cruel lust of conquest, earth-hunger, or glory' actuates Him. Nothing but the spread through the world of the gracious beauties which are His own can be the end of the King's warfare. He fights for truth; He fights--strange paradox--for meekness; He fights for rightousness. And He not only fights for them, but with them, for they are His own, and by reason of them He rides prosperously,' as well as rides prosperously' in order to establish them.

In two or three swift touches the Psalmist next paints the tumult and hurry of the fight. Thy right hand shall teach Thee terrible things.' There are no armies or allies, none to stand beside Him. The one mighty figure of the Kingly Warrior stands forth, as in the Assyrian sculptures of conquerors, erect and solitary in His chariot, crashing through the ranks of the enemy, and owing victory to His own strong arm alone.

Then follow three short, abrupt clauses, which, in their hurry and fragmentary character, reflect the confusion and swiftness of battle. Thine arrows are sharp … The people fall under Thee.' In the heart of the King's enemies.' The Psalmist sees the bright arrow on the string; it flies; he looks--the plain is strewed with prostrate forms, the King's arrow in the heart of each.

Put side by side with that this picture:--A rocky road; a great city shining in the morning sunlight across a narrow valley; a crowd of shouting peasants waving palm branches in their rustic hands; in the centre the meek carpenter's Son, sitting upon the poor robes which alone draped the ass's colt, the tears upon His cheeks, and His lamenting heard above the Hosannahs, as He looked across the glen and said, If thou hadst known the things that belong to thy peace!' That is the fulfilment, or part of the fulfilment, of this prophecy. The slow-pacing, peaceful beast and the meek, weeping Christ are the reality of the vision which, in such strangely-contrasted and yet true form, floated before the prophetic eye of this ancient singer, for Christ's humiliation is His majesty, and His sharpest weapon is His all-penetrating love, and His cross is His chariot of victory and throne of dominion.

But not only in His earthly life of meek suffering does Christ fight as a King, but all through the ages the world-wide conflict for truth and meekness and righteousness is His conflict; and wherever that is being waged, the power which wages it is His, and the help which is done upon earth He doeth it all Himself. True, He has His army, willing in the day of His power, and clad in priestly purity and armour of light, but all their strength, courage, and victory are from Him; and when they fight and conquer, it is not they, but He in them who struggles and overcomes. We have a better hope than that built on a stream of tendency that makes for righteousness.' We know a Christ crucified and crowned, who fights for it, and what He fights for will hold the field.

This prophecy of our psalm is not exhausted yet. I have set side by side with it one picture--the Christ on the ass's colt. Put side by side with it this other. I beheld the heaven opened; and lo! a white horse. And He that sat upon him was called Faithful and True; and in righteousness He doth judge and make war.' The psalm waits for its completion still, and shall be fulfilled on that day of the true marriage supper of the Lamb, when the festivities of the marriage chamber shall be preceded by the last battle and crowning victory of the King of kings, the Conqueror of the world.

III. Lastly, We Have The Royalty Of The King.

Thy throne, O God! is for ever and ever.' This is not the place nor time to enter on the discussion of the difficulties of these words. I must run the risk of appearing to state confident opinions without assigning reasons, when I venture to say that the translation in the Authorised Version is the natural one. I do not say that others have been adopted by reason of doctrinal prepossessions; I know nothing about that; but I do say that they are not by any means so natural a translation as that which stands before us. What it may mean is another matter; but the plain rendering of the words, I venture to assert, is what our English Bible makes it--Thy throne, O God! is for ever and ever.'

Then it is to be remembered that, throughout the Old Testament, we have occasional instances of the use of that great and solemn designation in reference to persons in such place and authority as that they are representatives of God. So kings and judges and lawyers and the like are spoken of more than once. Therefore there is not, in the language, translated as in our English Bible, necessarily the implication of the unique divinity of the persons so addressed. But I take it that this is an instance in which the prophet was wiser than he knew,' and in which you and I understand him better than he understood himself, and know what God, who spoke through him, meant, whatsoever the prophet, through whom He spoke, did mean. That is to say, I take the words before us as directly referring to Jesus Christ, and as directly declaring the divinity of His person, and therefore the eternity of His kingdom.

We live in days when that perpetual sovereignty is being questioned. In a revolutionary time like this it is well for Christian people, seeing so many venerable things going, to tighten their grasp upon the conviction that, whatever goes, Christ's kingdom will not go; and that, whatever may be shaken by any storms, the foundation of His Throne stands fast. For our personal lives, and for the great hopes of the future beyond the grave, it is all-important that we should grasp, as an elementary conviction of our faith, the belief in the perpetual rule of that Saviour whose rule is life and peace. In the great mosque of Damascus, which was a Christian church once, there may still be read, deeply cut in the stone, high above the pavement where now Mohammedans bow, these words, Thy kingdom, O Christ! is an everlasting kingdom.' It is true, and it shall yet be known that He is for ever and ever the Monarch of the world.

Then, again, this royalty is' a royalty of righteousness. The sceptre of Thy kingdom is a right sceptre. Thou lovest righteousness and hatest wickedness.' His rule is no arbitrary sway, His rod is no rod of iron and tyrannical oppression, His own personal character is righteousness. Righteousness is the very life-blood and animating principle of His rule. He loves righteousness, and, therefore, puts His broad shield of protection over all who love it and seek after it. He hates wickedness, and therefore He wars against it wherever it is, and seeks to draw men out of it. And thus His kingdom is the hope of the world.

And, lastly, this dominion of perennial righteousness is the dominion of unparalleled gladness. Therefore God, even Thy God, hath anointed Thee with the oil of joy above Thy fellows.' Set side by side with that the other words, A Man of sorrows and acquainted with grief.' And remember how, near the very darkest hour of the Lord's earthly experiences, He said:-' These things have I spoken unto you that My joy may remain in you, and that your joy may be full.' Christ's gladness flowed from Christ's righteousness. Because His pure humanity was ever in touch with God, and in conscious obedience to Him, therefore, though darkness was around, there was light within. He was sorrowful, yet always rejoicing,' and the saddest of men was likewise the gladdest, and possessed the oil of joy above His fellows.'

Brother! that kingdom is offered to us; participation in that joy of our Lord may belong to each of us. He rules that He may make us like Himself, lovers of righteousness, and so, like Himself, possessors of unfading joy. Make Him your King, let His arrow reach your heart, bow in submission to His power, take for your very life His words of graciousness, lovingly gaze upon His beauty till some reflection of it shall shine from you, fight by His side with strength drawn from Him alone, own and adore Him as the enthroned God-man, Jesus Christ, the Son of God. Crown Him with the many crowns of supreme trust, heart-whole love, and glad obedience. So shall you be honoured to share in His warfare and triumph. So shall you have a throne close to His and eternal as it. So shall His sceptre be graciously stretched out to you to give you access with boldness to the presence-chamber of the King. So shall He give you too, the oil of joy for mourning,' even in the' valley of weeping,' and the fulness of His gladness for evermore, when He sets you at His right hand.

MHCC: Psa 45:1-5

The psalmist's tongue was guided by the Spirit of God, as the pen is by the hand of a ready writer. This psalm is touching the King Jesus, his kingdom and government. It is a shame that this good matter is not more the subject of our discourse. There is more in Christ to engage our love, than there is or can be in any creature. This world and its charms are ready to draw away our hearts from Christ; therefore we are concerned to understand how much more worthy he is of our love. By his word, his promise, his gospel, the good will of God is made known to us, and the good work of God is begun and carried on in us. The psalmist, Psa 45:3-5, joyfully foretells the progress and success of the Messiah. The arrows of conviction are very terrible in the hearts of sinners, till they are humbled and reconciled; but the arrows of vengeance will be more so to his enemies who refuse to submit. All who have seen his glory and tasted his grace, rejoice to see him, by his word and Spirit, bring enemies and strangers under his dominion.

Matthew Henry: Psa 45:1-5

Some make Shoshannim, in the title, to signify an instrument of six strings; others take it in its primitive signification for lilies or roses, which probably were strewed, with other flowers, at nuptial solemnities; and then it is easily applicable to Christ who calls himself the rose of Sharon and the lily of the valleys, Son 2:1. It is a song of loves, concerning the holy love that is between Christ and his church. It is a song of the well-beloved, the virgins, the companions of the bride (Psa 45:14), prepared to be sung by them. The virgin-company that attend the Lamb on Mount Zion are said to sing a new song, Rev 14:3, Rev 14:4.

I. The preface (Psa 45:1) speaks, 1. The dignity of the subject. It is a good matter, and it is a pity that such a moving art as poetry should every be employed about a bad matter. It is touching the King, King Jesus, and his kingdom and government. Note, Those that speak of Christ speak of a good matter, no subject so noble, so copious, so fruitful, so profitable, and so well-becoming us; it is a shame that this good matter is not more the matter of our discourse. 2. The excellency of the management. This song was a confession with the mouth of faith in the heart concerning Christ and his church. (1.) The matter was well digested, as it well deserved: My heart is inditing it, which perhaps is meant of that Spirit of prophecy that dictated the psalm to David, that Spirit of Christ which was in the prophets, 1Pe 1:11. But it is applicable to his devout meditations and affections in his heart, out of the abundance of which his mouth spoke. Things concerning Christ ought to be thought of by us with all possible seriousness, with fixedness of thought and a fire of holy love, especially when we are to speak of those things. We then speak best of Christ and divine things when we speak from the heart that which has warmed and affected us; and we should never be rash in speaking of the things of Christ, but weigh well beforehand what we have to say, lest we speak amiss. See Ecc 5:2. (2.) It was well expressed: I will speak of the things which I have made. He would express himself, [1.] With all possible clearness, as one that did himself understand and was affected with the things he spoke of. Not, "I will speak the things I have heard from others,"that is speaking by rote; but, "the things which I have myself studied."Note, What God has wrought in our souls, as well as what he has wrought for them, we must declare to others, Psa 66:16. [2.] With all possible cheerfulness, freedom, and fluency: " My tongue is as the pen of a ready writer, guided by my heart in every word as the pen is by the hand."We call the prophets the penmen of scripture, whereas really they were but the pen. The tongue of the most subtle disputant, and the most eloquent orator, is but the pen with which God writes what he pleases. Why should we quarrel with the pen if bitter things be written against us, or idolize the pen if it write in our favour? David not only spoke what he thought of Christ, but wrote it, that it might spread the further and last the longer. His tongue was as the pen of a ready writer, that lets nothing slip. When the heart is inditing a good matter it is a pity but the tongue should be as the pen of a ready writer, to leave it upon record.

II. In these verses the Lord Jesus is represented,

1. As most beautiful and amiable in himself. It is a marriage-song; and therefore the transcendent excellencies of Christ are represented by the beauty of the royal bridegroom (Psa 45:2): Thou art fairer than the children of men, than any of them. He proposed (Psa 45:1) to speak of the King, but immediately directs his speech to him. Those that have an admiration and affection for Christ love to go to him and tell him so. Thus we must profess our faith, that we see his beauty, and our love, that we are pleased with it: Thou are fair, thou art fairer than the children of men. Note, Jesus Christ is in himself, and in the eyes of all believers, more amiable and lovely than the children of men. The beauties of the Lord Jesus, as God, as Mediator, far surpass those of human nature in general and those which the most amiable and excellent of the children of men are endowed with; there is more in Christ to engage our love than there is or can be in any creature. Our beloved is more than another beloved. The beauties of this lower world, and its charms, are in danger of drawing away our hearts from Christ, and therefore we are concerned to understand how much he excels them all, and how much more worthy he is of our love.

2. As the great favourite of heaven. He is fairer than the children of men, for God has done more for him than for any of the children of men, and all his kindness to the children of men is for his sake, and passes through his hands, through his mouth. (1.) He has grace, and he has it for us; Grace is poured into thy lips. By his word, his promise, his gospel, the good-will of God is made known to us and the good work of God is begun and carried on in us. He received all grace from God, all the endowments that were requisite to qualify him for his work and office as Mediator, that from his fulness we might receive, Joh 1:16. It was not only poured into his heart, for his own strength and encouragement, but poured into his lips, that by the words of his mouth in general, and the kisses of his mouth to particular believers, he might communicate both holiness and comfort. From this grace poured into his lips proceeded those gracious words which all admired, Luk 4:22. The gospel of grace is poured into his lips; for it began to be spoken by the Lord, and from him we receive it. He has the words of eternal life. The spirit of prophecy is put into thy lips; so the Chaldee. (2.) He has the blessing, and he has it for us. "Therefore, because thou art the great trustee of divine grace for the use and benefit of the children of men, therefore God has blessed thee for ever, has made thee an everlasting blessing, so as that in thee all the nations of the earth shall be blessed."Where God gives his grace he will give his blessing. We are blessed with spiritual blessings in Christ Jesus, Eph 1:3.

3. As victorious over all his enemies. The royal bridegroom is a man of war, and his nuptials do not excuse him from the field of battle (as was allowed by the law, Deu 24:5); nay, they bring him to the field of battle, for he is to rescue his spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her. Now we have here,

(1.) His preparations for war (Psa 45:3): Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to proceed out of his mouth, Rev 19:15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh.

(2.) His expedition to this holy war: He goes forth with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence - his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word, He that believes shall be saved, so much terror, and therefore majesty, in that word, He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty. In thy majesty ride prosperously, Psa 45:4. Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to the good pleasure of the Lord, that he should divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isa 52:10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. " Thy kingdom come; Go on and prosper."

(3.) The glorious cause in which he is engaged - because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue. [1.] The gospel itself is truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, 1Co 4:12, 1Co 4:13; 2Ti 2:25. [2.] Christ appears in it in his truth, meekness, and righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Mat 11:29 (the gentleness of Christ is of mighty force, 2Co 10:1), and to submit to him because he is righteous and rules with equity. [3.] The gospel, as far as it prevails with men, sets up in their hearts truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed.

(4.) The success of his expedition: " Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things."[1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, Joh 16:8. [2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make men's hearts fail them for fear (Luk 21:26) and great men and chief captains call to the rocks and mountains to fall on them, Rev 6:15. The next verse describes these terrible things (Psa 45:5): Thy arrows are sharp in the heart of the king's enemies. First, Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Mat 21:44. Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Psa 110:1. Those that would not have him to reign over them shall be brought forth and slain before him (Luk 19:27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod.

Keil-Delitzsch: Psa 45:3-5

(Heb.: 44:4-6) In the ever blessed one the greatest strength and vigour are combined with the highest beauty. He is a hero. The praise of his heroic strength takes the form of a summons to exert it and aid the good in obtaining the victory over evil. Brightness and majesty, as the objects to חגור , alternating with the sword, are not in apposition to this which is their instrument and symbol (Hengstenberg), but permutatives, inasmuch as חגור is zeugmatically referable to both objects: the king is (1) to gird himself with his sword, and (2) to surround himself with his kingly, God-like doxa. הוד והדר is the brilliancy of the divine glory (Psa 96:6), of which the glory of the Davidic kingship is a reflection (Psa 21:6); mentioned side by side with the sword, it is, as it were, the panoply that surrounds the king as bright armour. In Psa 45:5 והדרך , written accidentally a second time, is probably to be struck out, as Olshausen and Hupfeld are of opinion. Hitzig points it והדרך , "and step forth;"but this is not Hebrew. As the text runs, wa -hadārcha (with Legarme preceded by Illuj , vid., Accentsystem xiii. §8 c , 9) looks as though it were repeated out of Psa 45:4 in the echo-like and interlinked style that we frequently find in the songs of degrees, e.g., Psa 121:1-2; and in fact repeated as an accusative of more exact definition (in the same bold manner as in Psa 17:13-14) to צלח , which, like Arab. ṣlḥ , starting from the primary notion of cleaving, breaking through, pressing forward, comes to have the notion of carrying anything through prosperously, of being successful, pervadere et bene procedere (cf. the corresponding development of signification in Arab. flḥ , 'flḥ ), and, according to Ges. §142, rem. 1, gives to רכב the adverbial notion of that which is effectual (victorious) or effective and successful. We cannot determine whether רכב is here intended to say vehi curru or vehi equo ; but certainly not upon a mule or an ass (1Ki 1:33; Zec 9:9), which are the beasts ridden in a time of peace. The king going forth to battle either rides in a war-chariot (like Ahab and Jehoshaphat, 1 Kings 22), or upon a war-horse, as in Rev 19:11 the Logos of God is borne upon a white horse. That which he is to accomplish as he rides forth in majesty is introduced by על־דּבר (for the sake of, on account of), which is used just as in Psa 79:9, 2Sa 18:5. The combination ענוה־צדק - is very similar to עריה־בשׁת , Mic 1:11 (nakedness - ignominy = ignominious nakedness), if ענוה = ענוה is to be taken as the name of a virtue. The two words are then the names of virtues, like אמת (truth = veracity, which loves and practises that which is true and which is hostile to lying, falseness, and dissimulation); and whereas צדק ענוה would signify meek righteousness, and צדק ענות , righteousness meekness, this conjunction standing in the middle between an addition and an asyndeton denotes meekness and righteousness as twin-sisters and reciprocally pervasive. The virtues named, however, stand for those who exemplify them and who are in need of help, on whose behalf the king is called upon to enter the strife: the righteous, if they are at the same time ענוים ( עניּים ) , are doubly worthy and in need of his help. Nevertheless another explanation of ענוה presents itself, and one that is all the more probable as occurring just in this Psalm which has such a North-Palestinian colouring. The observation, that North-Palestinian writers do not always point the construct state with ath , in favour of which Hitzig, on Psa 68:29, wrongly appeals to Hos 10:6; Job 39:13, but rightly to Jdg 7:8; Jdg 8:32 (cf. Deu 33:4, Deu 33:27), is perfectly correct. Accordingly ענוה may possibly be equivalent to ענות , but not in the signification business, affair = ענין , parallel with דּבר , but in the signification afflictio (after the form ראוה , Eze 28:17); so that it may be rendered: in order to put a stop to the oppression of righteousness or the suffering of innocence. The jussive ותורך , like ויתאו in Psa 45:12, begins the apodosis of a hypothetical protasis that is virtually there (Ew. §347, b ): so shall thy right hand teach thee, i.e., lead thee forth and cause thee to see terrible things, i.e., awe-inspiring deeds.

But in Psa 45:6 both summons and desire pass over into the expression of a sure and hopeful prospect and a vision, in which that which is to be is present to the mind: thine arrows are sharpened, and therefore deadly to those whom they hit; peoples shall fall ( יפּלוּ )

(Note: It is not יפּלוּ ; for the pause falls upon שׁנוּנים , and the Athnach of יפלו stands merely in the place of Zekaph (Num 6:12). The Athnach after Olewejored does not produce any pausal effect; vid., Psa 50:23; Psa 68:9, Psa 68:14; Psa 69:4; Psa 129:1, and cf. supra , p. 56, note 2.)

under thee, i.e., so that thou passest over them as they lie upon the ground; in the heart of the enemies of the king, viz., they (i.e., the arrows) will stick. The harsh ellipse is explained by the fact of the poet having the scene of battle before his mind as though he were an eye-witness of it. The words "in the heart of the king's enemies"are an exclamation accompanied by a pointing with the finger. Thither, he means to say, those sharp arrows fly and smite. Crusius' explanation is similar, but it goes further than is required: apostrophe per prosopopaeiam directa ad sagittas quasi jubens, quo tendere debeant . We are here reminded of Psa 110:2, where a similar בּקרב occurs in a prophetico-messianic connection. Moreover, even according to its reference to contemporary history the whole of this strophe sounds Messianic. The poet desires that the king whom he celebrates may rule and triumph after the manner of the Messiah; that he may succour truth and that which is truly good, and overcome the enmity of the world, or, as Psa 2:1-12 expresses it, that the God-anointed King of Zion may shatter everything that rises up in opposition with an iron sceptre. This anointed One, however, is not only the Son of David, but also of God. He is called absolutely בּר , ὁ υἱὸς . Isaiah calls Him, even in the cradle, אל גּבּור , Isa 9:5, cf. Isa 10:21. We shall not, therefore, find it to be altogether intolerable, if the poet now addresses him as אלהים , although the picture thus far sketched is thoroughly human in all its ideality.

Constable: Psa 42:1--72:20

II. Book 2: chs. 42--72

In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 45:1-17

Psalm 45

This royal psalm glorified the king as he prepared for his wedding. The writer related the counsel that the bride had received as she anticipated the wedding. He then predicted that people would honor the king forever because of the descendents born to him. The psalmist appears also to have spoken prophetically of Christ (cf. Eph. 5:32-33).⁹⁹

"Psalm 45 is another example of a royal psalm which reflects the historical situation of ancient Israel, but which ultimately applies to Christ in that He is the one through whom the primary aspects of its idealistic portrayal of the Davidic ruler are fully realized."¹⁰⁰

"Shoshannim" in the title means "lilies." This may have been a hymn tune. We do not know the meaning of "Maskil." "A song of love" (lit., NASB) probably means "a wedding song" (NIV).

Constable: Psa 45:1-8

1. Praise for the bridegroom 45:1-9

45:1 The psalmist claimed to be full of joy and inspiration as he composed this song. He said what he did out of a full heart.

45:2 To him the king was the greatest man he knew. One evidence of this was his gracious speech for which God had poured out His blessing on the king.

45:3-5 The writer called on his king to champion the cause of truth, humility, and righteousness. He encouraged him to pursue the enemies of justice and to defeat them. He was confident that with the weapons or righteousness the king would gain many victories.

45:6-7 The writer addressed his human king as "God" (Elohim). He did not mean that the king was God but that he stood in the place of God and represented Him.¹⁰¹ This is an extravagant expression of praise for the king. God had blessed this king because he had represented the Lord faithfully by ruling as Yahweh does. God had given the king a double anointing, the writer affirmed. He had made him king and he had blessed him with great joy as king.

The writer of the Epistle to the Hebrews used these verses to point out the superiority of the Son of God to the angels (Heb. 1:5, 7). He also used them to argue for the exaltation and righteous rule of Jesus Christ (Heb. 1:8-9). He viewed these verses as prophetic of the eternal rule of David's greatest Son (cf. v. 6). What the writer of the psalm said of his king will happen when Jesus Christ returns to earth and sets up His kingdom that will endure forever.

45:8-9 The king's wedding garments were fragrant with good smelling spices. Perfumers made myrrh out of a gum that a certain kind of Arabian tree secreted (cf. Prov. 7:17; Song of Sol. 1:13). Aloes apparently came from a good smelling wood (cf. Num. 24:6; Prov. 7:17; Song of Sol. 4:14). Ancient oriental monarchs decorated their palaces with ivory, and the amount of it they displayed represented their wealth and glory (cf. 1 Kings 10:18; 22:39; Amos 3:15; 6:4). Kings' daughters were among the most prestigious attendants in weddings. The ancients considered gold from Ophir, probably situated in Arabia, to be the best (cf. 1 Kings 9:28; 10:11; 22:48). The total picture of this wedding ceremony is one of extreme elegance and beauty fitting for such a good king.

Commentary -- Other

Critics Ask: Psa 45:3

PSALM 45:3-5 —Is this a prediction of Mohammed?

PROBLEM: Since this verse speaks of one coming with the “sword” to subdue his enemies, Muslims sometimes cite it as a prediction of their prophet Mohammed, who was known as “the prophet of the sword.” They insist it could not refer to Jesus, since He never came with a sword ( Matt. 26:52 ).

SOLUTION: This contention, however, fails for several reasons. First, the very next verse (v. 6 ) identifies the person spoken of as “God” whom Jesus claimed to be ( John 8:58 ; 10:30 ). But Mohammed denied he was God, saying he was only a human prophet. Second, the NT affirms that this passage refers to Christ ( Heb. 1:8 ). Third, although Jesus did not come the first time with a sword, He will at His second coming (cf. Rev. 19:11-16 ).   

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 45 (Chapter Introduction)

Overview

Psa 45:1, The majesty and grace of Christ’s kingdom; Psa 45:10, The duty of the church, and the benefits thereof.

Or, rather, " To the chief musician upon the hexachords, a didactic ode for the sons of Korah, and a song of loves." Shoshannim most probably denotes hexachords, or six-stringed instruments, from shesh , " six:" hence the Persian shasta , a six-stringed lute. This Psalm is supposed by some to be an epithalamium, or nuptial song, on the marriage of Solomon with Pharaoh’s daughter; but with what propriety could Solomon be described as fairer than the children of men, a mighty warrior, a victorious conqueror, and a prince whose throne is for ever and ever? A greater than Solomon is here; and the person described is no other than the Messiah, as is acknowledged by many Jewish writers. The Targum on Psa 45:3 says, " Thy beauty, malka meshecha , O King Messiah, is greater than the children of men;" and the Apostle expressly quotes it as such Heb 1:8, Heb 1:9. It was probably written by David after Nathan’s prophetic address 1Ch 17:27.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 45 (Chapter Introduction)

THE ARGUMENT

The subject matter of this Psalm is by the consent both of Jewish and Christian, ancient and modern, interpreters agreed to be the Messias, and his marriage with the church of God; of which it treats either,

1. Remotely, under the type of Solomon and his marriage with Pharaoh’ s daughter, of which it is to be primarily and literally understood, and then immediately and ultimately of Christ. Or rather,

2. Immediately and directly; although the words be so ordered, that they carry a manifest allusion either to that or some other royal marriage; which seems more than probable from the following arguments:

1. From the great congruity of the matter and style of this Psalm with that of the book of Canticles; whereof this seems to be a kind of abridgement.

2. From the magnificent preface, Psa 45:1 , which seems too sublime and spiritual for such carnal and earthly matters.

3. And especially from the matter of the Psalm. For there are many things which do not agree to Solomon; such as the warlike posture and exploits, Psa 45:3-5 , and the title of God, Psa 45:6 , which is appropriated to Christ, and affirmed to be incommunicable to any mere creature, Heb 1:8 . compared with Psa 45:6 , and that numerous posterity, and the amplitude of their dominion, Psa 45:16 , and divers other passages, as we shall see in the progress.

To the chief musician upon Shoshannim which title is also prefixed to Ps 119 , and with some small addition, Ps 130 , and with a little variation, Ps 60 . It seems to be the name of a song or tune, or instrument of music. It properly signifies lilies or roses; which some apply to the subject of the Psalm, because those flowers were used ill garlands, or otherwise in nuptial solemnities, and because Christ calls himself the lily and the rose, Son 2:1 .

A Song of loves to wit, of Christ and his church. Or, of the beloved ones, to wit, the virgins, who waited upon the bride, as some men did upon the bridegroom, who thence were called his friends, Joh 3:29 ; in whose name and person this Psalm may seem to be uttered.

The psalmist singeth of the beauty of Christ above that of the children of men, Psa 45:1,2 ; of his terribleness and conquest over his enemies, Psa 45:3-5 ; of his everlasting throne, and unction above his fellows, Psa 45:6-9 . The church is invited to forsake her father’ s house, that Christ might delight in her, Psa 45:10-12 . Her glory and excellency by his graces, which shall be remembered and praised for ever, Psa 45:13-17 .

My heart I am about to utter not vain, or rash, or foolish, or false words, but such as proceed from my very heart, and most serious thoughts, and cordial affections.

Is inditing Heb. boileth , or bubbleth up , like water in a pot over the fire. This phrase notes that the workings of his heart in this matter were frequent and abundant, fervent and vehement, free and cheerful, and withal kindled by God’ s grace, and by the inspiration of the Holy Ghost.

A good matter either,

1. Pleasant or delightful, and fit for the nuptial solemnity here expressed; as a feast day is sometimes called a good day . Or,

2. Excellent, as this word is oft used, as Num 24:5 Deu 8:12 ; or, holy and spiritual, as it is most commonly used. This is no vain, or carnal, or wanton love song, but sublime and heavenly, and full of majesty, as is manifest from the body of this Psalm.

Which I have made which I by Divine inspiration have composed.

Touching the king or rather, to the king ; for to him he addresseth his speech in the following verses; and this Hebrew prefix lamed generally signifies to , though sometimes it be rendered of , or concerning . The pen ; or, as the pen ; whereby he intimates that he was only the pen or instrument in uttering this song, and that it had another and a higher original, to wit, the Spirit of God, by whose hand this pen was guided and managed.

Of a ready writer whereby he understands either,

1. God’ s Spirit, who writ or spoke this by the pen or mouth of the psalmist; or,

2. Himself; whom he so calls, not out of vain ostentation, or self-commendation, but to teach us that this song was not the effect of his own deep and serious study, but did freely flow into him by Divine inspiration, and did as freely and readily flow from him.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 45 (Chapter Introduction)

This psalm is a prophecy of Messiah the Prince, and points to him as a Bridegroom espousing the church to himself, and as a King ruling in it, and for it.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 45 (Chapter Introduction)

This psalm is an illustrious prophecy of Messiah the Prince: it is all over gospel, and points at him only, as a bridegroom espousing the church to himself and as a king ruling in it and ruling for it. It is probable that our Saviour has reference to this psalm when he compares the kingdom of heaven, more than once, to a nuptial solemnity, the solemnity of a royal nuptial, Mat 22:2; Mat 25:1. We have no reason to think it has any reference to Solomon's marriage with Pharaoh's daughter; if I thought that it had reference to any other than the mystical marriage between Christ and his church, I would rather apply it to some of David's marriages, because he was a man of war, such a one as the bridegroom here is described to be, which Solomon was not. But I take it to be purely and only meant of Jesus Christ; of him speaks the prophet this, of him and of no other man; and to him (Psa 45:6, Psa 45:7) it is applied in the New Testament (Heb 1:8), nor can it be understood of any other. The preface speaks the excellency of the song (Psa 45:1). The psalm speaks, I. Of the royal bridegroom, who is Christ. 1. The transcendent excellency of his person (Psa 45:2). 2. The glory of his victories (Psa 45:3-5). 3. The righteousness of his government (Psa 45:6, Psa 45:7). 4. The splendour of his court (Psa 45:8, Psa 45:9). II. Of the royal bride, which is the church. 1. Her consent gained (Psa 45:10, Psa 45:11). 2. The nuptials solemnized (Psa 45:12-15). 3. The issue of this marriage (Psa 45:16, Psa 45:17). In singing this psalm our hearts must be filled with high thoughts of Christ, with an entire submission to and satisfaction in his government, and with an earnest desire of the enlarging and perpetuating of his church in the world.

To the chief musician upon Shoshannim, for the sons of Korah, Maschil. A song of loves.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 45 (Chapter Introduction)

INTRODUCTION TO PSALM 45

To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.

There are some things in this title we have met with already in other psalms; as the direction, "to the chief Musician, for the sons of Korah"; and one of its names, "Maschil". The word "shoshannim", according to Kimchi and Ben Melech, is the name of a musical instrument, on which this psalm was sung; an instrument of six strings, as Junius: but Aben Ezra thinks it was the first word of a song, to the tune of which it was sunny; though others are of opinion that it points at the persons, the subjects of this psalm, and may be rendered, "concerning Shoshannim"; that is, as the Targum interprets it, "concerning those that sit in the sanhedrim of Moses": and Jarchi's note is, "for the glory of the disciples of the wise men", comparable to lilies; for so this word signifies, and may be translated, "concerning the lilies" ^t; that is, concerning Christ and his church, who are manifestly the subject of this psalm, and are compared to lilies, Son 2:1. This psalm is called "a song of loves", an epithalamium, or marriage song, setting forth the mutual love of Christ and his church; or "a song of the beloved ones" ^u or "friends"; of Christ, who is the beloved and friend of his church; and the church, who is the beloved and friend of Christ; see Isa 5:1; and the word here used being in the feminine gender, some have supplied the word "virgins", and render it thus, "a song of the beloved virgins" ^w; sung by them on account of the marriage between Christ and his church, who are the companions of the bride, mentioned in Psa 45:14, and friends and lovers of the bridegroom; see Son 1:3. The writer of this psalm is not mentioned; it was not written by the sons of Korah, as say the Targum and Syriac version; but most probably by David, though not concerning his son Solomon, as some have thought, who, though wiser than all men, is never said to be fairer; nor was he a warrior, as the person is represented; nor was his throne and kingdom for ever and ever; nor he the object of worship; nor was his marriage with Pharaoh's daughter so commendable a thing; nor is she ever praised, as the queen herein mentioned is: but the person who is spoken of is the Messiah, as is owned by several Jewish writers: the Targum interprets Psa 45:2 of the King Messiah; and Ben Melech says, he is meant by the King in Psa 45:1. Aben Ezra observes, that this psalm is said concerning David, or concerning the Messiah his son, for so is his name, Eze 37:26; and Kimchi expressly says, it is spoken concerning the Messiah; and Arama affirms, that all agree that it treats of him.